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Malerkotla

Context: Begum Munawwar-ul-Nisa, the wife of the last ruler of Malerkotla, Nawab Iftikhar Ali Khan, recently passed away. Malerkotla, a town in Punjab, is home to the renowned 19th-century Mubarak Manzil Palace. This historic palace is not only architecturally significant but also holds deep emotional connections for both Sikhs and Muslims.

History:

Malerkotla, governed by a Muslim family until 1982, has its roots tracing back to Sadruddin, also known as Sheikh Sadar-i-Jahan, a Sawani Afghan from Daraband in Khurasan.
Initially, Sadruddin settled in Bhumsi, a location situated along a tributary of the river Sutlej.
In 1450, Bahlol Khan Lodhi, who was the governor of Lahore and Sirhind at the time, pledged that when he assumed the role of the ruler of Delhi, he would marry his daughter to Sadruddin.
Bahlol Lodhi became the first Afghan ruler of Delhi in 1451, and in 1454, his daughter Taj Murassa Begum was wedded to Sadruddin.
Furthermore, Bahlol Lodhi granted Sadruddin a piece of land comprising 12 large villages and 56 smaller ones, including the village of Maler.
The population of Bhumsi swiftly expanded, leading to the establishment of the town of Maler in 1466, which, in due course, encompassed Bhumsi and later, Kotla.
Sadruddin became a prominent spiritual leader and at the symbolic centre of Malerkotla lies the mazar of Sheikh Haidar, as he came to be known.

Guru Gobind Singh and Nawab Sher Mohammad Khan:

A descendant of Sadruddin, Nawab Sher Mohammed Khan, was a loyal vassal of Emperor Aurangzeb.
He actively supported Mughal forces in the Battle of Chamkaur Sahib, where they faced Guru Gobind Singh's army.
However, his principles and sense of justice led him to vehemently oppose the cruel treatment inflicted upon the Guru's two sons, Zorawar Singh and Fateh Singh, by the Viceroy of Sirhind.
The Nawab passionately argued that such crimes against children were entirely against the noble teachings of the Quran and the principles of Islam.
Guru Gobind Singh, despite the tragic outcome, expressed his gratitude to the Nawab of Malerkotla for his courageous intervention.
As a token of his appreciation, the Guru bestowed upon him a Hukamnama and a Kirpan, both of which remain cherished possessions of the Malerkotla household.

During and after the Colonial Rule:

Malerkotla served as the seat of princely state under the British Raj.
An uprising led by the Namdharis was suppressed, and the colonial government sanctioned the execution of both the captured rebels and individuals suspected of involvement in the rebellion.
Throughout the tumultuous partition of India, there was a remarkable absence of riots or bloodshed within any part of Maler Kotla State.
This period of peace and harmony can be largely attributed to the actions of the last Nawab, Iftikhar Ali Khan of Malerkotla, who chose to remain in India and played a pivotal role in maintaining tranquility during this challenging time.
In 1947, this state joined the Union of India and later amalgamated with neighbouring princely states to form the Patiala and East Punjab States Union (PEPSU).
In a subsequent reorganization in 1956, the territories once belonging to the state of Malerkotla were incorporated into the state of Punjab.

Ghiyas-ud-din Balban (1216-1287)

Context: The Lieutenant Governor of Delhi unveiled six renovations in Mehrauli's Archaeological Park, with one of the monuments being the restoration of the 13th-century tomb of Balban.

About Ghiyas-ud-din Balban

Introduction:

Ghiyas-ud-din Balban, the ninth sultan of the Mamluk dynasty of Delhi and an Ilbari Turk, reigned from 1266 AD to 1287 AD.
Balban's journey to power began when he was initially sold as a slave to the then-ruler Iltumish in 1232 CE, only to be later freed by him.
During his rule, Ghiyas achieved various conquests, including subduing the troublesome inhabitants of Mewat, reclaiming Bengal, and successfully defending against the Mongol threat, though it came at the cost of his son's life.

Early Life:

Initially, he served as the Sultan's personal attendant or Khasdar and swiftly became one of the most distinguished members of the Chalissa, a group of forty Turkic nobles in Delhi.
During Razia Sultan's reign, he held the significant position of Amir-i-Shikar, responsible for both military and political duties.
Balban played a pivotal role in the overthrow of Alaud-din Masud and the installation of Nasiruddin Mahmud as Sultan, subsequently serving as the Wazir from 1246 to 1265.
During Nasiruddin Mahmud's reign, he was granted the titles of Amiri-Hajib and Naib-i-Mamlakat, signifying his significant role in the administration.

Military Campaigns:

Balban relied on the Turkish nobility for support but also raised a massive army of 2 lakh troops, encompassing individuals from various castes.
He identified four main problem areas: the vicinity of Delhi, the Ganga-Yamuna doab, trade routes, especially the one to Awadh, and rebellions in Rohilkhand.

Balban achieved several military feats:

He successfully lifted the Mongol siege of Uch under Masud Shah in 1246.
When the governor of Bengal, Tughral Khan, challenged Delhi's authority in 1275, Balban initially dispatched the governor of Awadh and later a second army, both of which failed. Balban personally led a third army, ultimately reclaiming the region and eliminating Tughral and his followers, with the assistance of his son, Nasiruddin Bughra Khan. Subsequently, Balban appointed his second son, Bughra Khan, as the governor, who declared independence after Balban's death, maintaining it for four decades.
Balban's military campaign against the Meo people of Mewat stands out as a significant endeavour. These raiders had been terrorizing the residents of Delhi, even in broad daylight. To quell this threat, Balban implemented his ‘Blood and Iron’ strategy. This involved a year-long effort to subdue the Meos, during which forests were cleared to eliminate their hiding spots, leading to a substantial reduction in their numbers. To further secure the region, Balban oversaw the construction of forts in the affected areas and granted control to iqtedar holders.

Reign as Sultan:

During Balban's reign, his governance was marked by the establishment of an unwavering ‘Fear of the governing power,’ which he considered the fundamental basis for effective rule.
To ensure unwavering loyalty to the crown, he implemented an efficient espionage system, modelled after the Umayyad Barid. This included the use of spies or barids to monitor his officials, who were placed under independent authority and answered solely to the Sultan.
Balban imposed severe punishments for any mishaps, even towards his nobles, and did not spare their own slaves. For instance, Malik Baqbaq, the governor of Budaun, was disciplined for ordering a slave to be beaten to death while intoxicated.
Balban also addressed the threat of the Mongols by reorganizing the military and restructuring the revenues of Iqtedar holders, discontinuing them for older Muqtas who could not serve as military commanders.
Balban was openly vocal about his concept of kingship, referring to himself as the representative of God on Earth and adopting the title 'Zillullah' or 'shadow of God.' His theory of kingship was based on the notion that a king's power emanated solely from God, making his actions beyond public scrutiny.
Balban maintained a notable distance from the common masses, forgoing public drinking and never appearing in court without his full regalia.
He introduced the Persian festival of Nowruz and enforced customs like 'Sijda' and 'Paibos' in his court to instil a sense of wonder among ordinary people.
Balban took a stern approach to rule, breaking up the 'Chahalgani,' a group of the forty most influential nobles in the court. He promoted junior Turkish officers to positions of equality with the members of the Chalisa Dal.

After his Death:

Ghiyas ud din Balban served as Sultan from 1265 until his demise in 1287.
Balban's elder son, Prince Muhammad Khan, lost his life in a battle against the Mongols.
Balban selected his grandson, Kaikhasrau, the son of Prince Muhammad, as his designated heir.
However, after Balban's passing, his nobles instead nominated Qaiqubad as the new Sultan.
Qaiqubad's reign lasted from 1287 to 1290, during which Bughra Khan asserted his independence in Bengal.
After Qaiqubad’s death, leadership was passed to his three-year-old son, Shamsuddin Kayumar. However, Shamsuddin Kayumars was later deposed by his guardian, Jalal-ud din Firoz Khalji, in 1290, marking the end of the Slave dynasty.

Tomb of Balban

Balban's Tomb is housed within the archaeological park, and it was originally constructed by the Sultan himself, known as the Dar-ul-Amaan or the Haven of Safety.
This tomb is historically significant as it represents the earliest example of Indo-Islamic architectural style in India, although its existence was only unearthed in the mid-20th century.
- Prior to its discovery, Alai Darwaza in the Qutub Minar complex was considered to be the first monument of this style, constructed in the year 1311 AD.
Near Balban's tomb lies the resting place of his son, Khan Shahid or Mahmud, who died in 1285 AD while battling the Mongols. Mahmud's tomb is adorned with exquisite Persian calligraphy.
Balban's tomb is noteworthy for being the first structure in India to feature true arches, constructed using a circular arrangement of stones.
- This architectural innovation was novel in Indian architecture at the time.
The tomb was built using rubble masonry and it also demonstrates a fusion of Hindu and Islamic art in its construction.

Dhordo is recognised as a Best Tourism Village

Context: Recently, United Nations World Tourism Organisation has included Dhordo village in the list of ‘Best Tourism Village’.

About Dhordo

Dhordo, located in the Banni region within the Rann of Kutch, stands as a symbol of Gujarat's progress and increasing pride.
The village's distinctive round houses, known as bhungas, have gained immense popularity among tourists.
Dhordo is renowned for hosting the three-month-long Rann Utsav, a cultural celebration that highlights the traditional art, music, and crafts of the region.
The Best Tourism Village is awarded to villages that are at the forefront of both nurturing rural areas and preserving the region's landscapes, cultural diversity, and culinary traditions.

About Best Tourism Villages initiative

Introduced in 2021, the UNWTO's Best Tourism Villages initiative is an integral component of the UNWTO Tourism for Rural Development Programme.
This program is dedicated to fostering development and inclusivity in rural regions, countering depopulation, promoting innovation, enhancing value chain integration through tourism, and advocating sustainable practices.

Villages are assessed across nine essential areas

Cultural and Natural Resources
Promotion and Preservation of Cultural Resources
Economic Viability
Social Viability
Environmental Sustainability
Tourism Advancement and Integration of Value Chains
Governance and Prioritization of Tourism
Infrastructure and Connectivity
Health, Safety, and Security

Initiative encompasses three key pillars

Best Tourism Villages by UNWTO: Acknowledges exceptional rural tourism destinations featuring accredited cultural and natural assets, a dedication to preserving community-based values, and a clear commitment to innovation and sustainability across economic, social, and environmental aspects.
Best Tourism Villages by UNWTO Upgrade Programme: Provides support to villages in their journey towards meeting recognition criteria, offering assistance in areas identified as gaps during evaluation.
Best Tourism Villages Network: Serves as a platform for sharing experiences and best practices, learning opportunities, and engagement with members, welcoming contributions from experts and public and private sector partners involved in the promotion of tourism as a catalyst for rural development.

About UNWTO

The United Nations World Tourism Organization (UNWTO) is a specialized agency of the United Nations dedicated to promoting responsible, sustainable, and universally accessible tourism.
Headquarters: Madrid, Spain.
It takes the lead in shaping tourism policies and offers support while serving as a global platform for tourism policy discussions and a valuable source of tourism research and knowledge.
UNWTO encourages the adoption of various initiatives, including the Global Code of Ethics for Tourism Development, Competitiveness, Innovation & Digital Transformation, Ethics, Culture & Social Responsibility.
Official languages: Arabic, Chinese, English, French, Russian, and Spanish.

Structure

General Assembly: It serves as the primary meeting of the World Tourism Organization, convening every two years to endorse the budget and work plan and to deliberate on significant issues pertaining to the tourism sector. It also elects a Secretary-General every four years. The World Committee on Tourism Ethics operates as a subsidiary body of the General Assembly.
Executive Council: UNWTO's governing board is the Executive Council, responsible for ensuring the Organization fulfills its mission and adheres to its financial plan. It convenes at least twice a year and consists of members chosen by the General Assembly.
Committees: Specialized committees comprised of UNWTO members provide guidance on management and program content. These include the Committee on Budget and Finance, the Sustainable Development of Tourism Committee, and others.
Secretariat: The Secretariat is responsible for executing UNWTO's work program and meeting the requirements of members and affiliate members. The Secretary-General leads this group.

Contributions of Sir Syed Ahmad Khan

Context: The passing of the Women’s Reservation Bill coincided with the 125^th birth (October 17) anniversary of Sir Syed Ahmad Khan, known for propagating social reforms among the Muslim community.

The evolution of Muslim political thought unfolded in a multifaceted historical context marked by interactions with colonial rule and the complexities of social, cultural, and political life among the Muslim communities in India. The relative backwardness of the Muslim population gave rise to competitive tendencies, intensifying the debate about accommodating diverse social groups within existing and future power structures and institutions.

Syed Ahmad Khan (1817-1898)

1. Educational and Political engagement

Syed Ahmad Khan, a prominent figure of the 19th century, received education in both religious Scripture, the Quran, and Western sciences.
His booklet, "Asbab-e-Baghawat-e-Hind" (Reasons for the Indian Revolt of 1857), highlighted British ignorance, their aggressive expansionary policies, and the exclusion of Indians from the Legislative Council of India as major causes for growing antagonism.
Interestingly, non-official Indian members were included in the Viceroy's Council from 1861, and Syed Ahmad Khan was nominated to the Viceroy's Legislative Council in 1878.
He supported the efforts of Dadabhai Naoroji and Surendra Nath Banerjee in securing Indian representation in the government and civil services.

2. Educational and Socio-religious reforms

Syed Ahmad Khan emphasized interfaith understanding, exemplified by his work, "Commentary on the Holy Bible."
He advocated modern scientific education for Muslims, criticizing the prevailing superstitions and regressive customs of society.
He founded the Scientific Society of Aligarh in 1863, modelling it after the Royal Society of England. This society organized annual conferences and disseminated scientific material in English and Urdu.
He established various educational institutes to promote education, most notably the Muhammadan Anglo-Oriental College (MAOC) in 1875, later evolving into Aligarh Muslim University.
The MAOC played a pivotal role in the Aligarh Movement of the 19th century, fostering a renaissance among Indian Muslims. While founded primarily for Muslims, MAOC's doors were open to all, emphasizing inclusivity.
Mohammedan Anglo-Oriental (MAO) College, aimed to provide modern education while preserving cultural heritage.
The Aligarh Institute Gazette, initiated by him, campaigned against practices such as female infanticide, polygamy, child marriage, sati, segregation of widows, and poverty-induced marriages of young girls to older men.
His progressive social ideas were disseminated through his magazine, "Tahdhib-ul-Akhlaq" (Improvement of Manners and Morals).

Views of Syed Ahmad Khan on Women Education

Despite showing inclination for liberal values and rationality, his views on education to be imparted to women had been controversial.
Syed Ahmad Khan, believed the ultimate goal for women is marriage and therefore, training for them should focus on familial duties. For women’s education he believed in a “Disorganised home-based tutor education”.
However, later he was convinced that the “rejection of women’s education by Muslims played a big role in the decline of the community” in comparison to others.

Muhammadan Educational Conference:

To propagate the ideas of Anglo-oriental College across India, Syed Khan established the All-India Muhammadan Educational Congress in Aligarh, U.P.
The first session of the congress was held in 1886 in Aligarh and was presided by Maulvi Samiullah Khan.
The organisation aimed to promote educational development among Muslims through conferences and also to gain University status for the Anglo-Oriental College.

3. Aligarh movement

The Aligarh Movement, the first national awakening among Muslims, began at Aligarh under the leadership of Syed Ahmad Khan.
It was furthered by individuals like Khwaja Altaf Hussain Ali, Maulvi Wazir Ahmed, and Maulvi Shibli Numani.
It sought to introduce social reforms within the Indian Muslim community, challenging practices such as polygamy and the ban on widow remarriage.
The Aligarh Movement was rooted in a liberal interpretation of the Quran and aimed to harmonize Islam with modern, liberal culture.

4. Evolution of Syed Ahmad Khan's political thought

(a) First Phase (Up to 1887)

Syed Ahmad Khan advocated for Hindu-Muslim unity, emphasizing their shared history and common interests.
He advocated for the separation of religious and political matters, believing that religious and spiritual issues should not impede nationalist objectives.
In his role on the Viceroy's Legislative Council, he actively worked for the welfare of both Hindus and Muslims.
Cooperation between the two communities was evident in the scientific society and the Aligarh British India Association.
Syed Ahmad Khan even supported the ban on cow slaughter within the MAOC.

(b) Second Phase (After 1887)

His perspective on the applicability of Western democracy and nationalism in India underwent a significant shift.
He argued that the complex, diverse nature of Indian society, with its diverse castes, religions, and races, made representative government impractical and could lead to Hindu dominance over Muslims.
This argument laid the foundation for the two-nation theory, which claimed that Hindus and Muslims were separate nations with distinct interests.
He aimed to establish an Anglo-Muslim alliance to counter the influence of the Congress, influenced by British officials and the need for their support for his college.

Syed Ahmad Khan's influence initiated social and educational reforms among certain sections of Muslims, reflecting the dynamism of India's diverse religious communities and their multifaceted options. It is essential to note that his major concerns were to advance the interests of the Muslim community, especially the established groups, rather than promoting hatred or division among communities.

Baba Banda Singh Bahadur

Context: Prime Minister of India paid tribute to Sikh warrior Baba Banda Singh Bahadur on 350th birth anniversary

About Baba Banda Singh Bahadur

Early Life

Baba Banda Singh Bahadur, originally known as Lachman Dev, emerged as a prominent Sikh warrior and the commander of the Khalsa army.
His journey into Sikhism was a transformative one, as he became a devout disciple of Guru Gobind Singh, who bestowed upon him the name Gurbaksh Singh.
Banda Singh Bahadur's life took a significant turn when he arrived in Khanda, Sonipat, where he assembled a military force and started a struggle against the Mughal Empire.

Establishment of Khalsa Rule

Upon consolidating his authority in Punjab, Banda Singh Bahadur initiated a series of reforms.
He abolished the oppressive Zamindari system, an exploitative land revenue system, and ensured that property rights were granted to the tillers of the land.
In addition to his land reforms, Banda Singh Bahadur introduced the Nanak Shahi coins, showing his commitment to Sikh values and principles.

Early Conquests

His early conquests demonstrated his commitment to the Sikh cause.
His first major confrontation took place at the Battle of Sonipat, where he led the Sikh army and clashed against the Mughals.
In 1709, he achieved victory in the Battle of Samana, leading to the capture of the Mughal city of Samana.
These victories set the stage for the Sikhs to expand their influence into the Cis-Sutlej areas of Punjab.
Banda Singh Bahadur even established his capital in Mukhlisgarh, renaming it as Lohgarh, which translates to ‘fortress of steel,’ and issued his own currency.

Mughal response and the Persecution

The rise of Banda Singh Bahadur and the Sikhs in Punjab caused great concern for the Mughal Emperor Bahadur Shah, as it disrupted communication between Delhi and Lahore, the capital of Punjab.
In response, the Mughal Empire organized a formidable force to subdue and eliminate Banda Singh Bahadur.
The Sikhs, under Banda Bahadur’s leadership, made a strategic move to Lohgarh to prepare for the battle and despite successfully defeating the initial Mughal forces, the Sikhs found themselves besieged by an overwhelming Mughal army of 60,000 troops.
Banda Singh Bahadur tried to recoup and reorganise and therefore, issued Hukamnamas (decrees) to the Sikhs, urging them to join him. In 1712, the Sikhs gathered near Kiratpur Sahib.
As the Mughal Empire was facing succession wars for the throne, Banda Singh Bahadur managed to recapture Sadhaura and Lohgarh in 1712.
In 1715, the Mughal governor of Lahore, Abd al-Samad Khan, led an army to besiege Banda Singh Bahadur and his Sikh forces in a village.
The Sikhs defended their position, however, but the Mughal assault eventually led to the capture of Banda Singh.
Subsequently, in 1716, during the reign of Mughal Emperor Farrukhsiyar, Banda Singh Bahadur, along with 700 of his followers, were executed in Delhi.
This event was witnessed by a European visitor, an East India Company diplomat, who sent a letter to the governor of Fort William in Calcutta.

Bnei Menashe

Context: As the Israel-Palestine conflict is back in news, there is a focus on Jewish community among the Kukis. A section of Kukis community in Manipur and Mizoram identify themselves as Jews and have overtime emigrated to Israel.

About Bnei Menashe

Around 5,000 Kuki tribal people live in Israel as they emigrated under Israel's open-door policy for communities recognised as 'Lost Jewish Tribe' by Israel. Most of Kuki resettled in Israel live in small town of Sderot, close to Gaza.
The community is known as Bnei Menashe in Hebrew which translates as children of Manasseh. Menashe is the first son of Joseph, revered in Judaism as the first prophet.
Bnei Menashe claim descent from one of the Ten Lost Tribes of Israel, who were sent to exile by the Assyrian Empire 2700 years ago who wandered all through Asia to settle in the Northeastern India.
Kuki have integrated well and many of them are part of Israel Defence Forces.

Yom Kippur War: Overview

Context: In a recent development on October 7, 2023, Hamas launched an attack on Israel. This action by Hamas has shifted the spotlight back to the 'Yom Kippur War,' which took place from October 6 to October 25, 1973.

Palestine was a territory under the Ottoman Rule.
Following the Sykes-Picot Accord, Palestine was given to England as a protectorate.
Antisemitic attitude of Hitler and ostracization of Jews in Europe, led to a decision where England and USA tried to resettle Jews in their original homeland.
Palestine at that time was Arab state inhabited by Muslims.
The incoming migrant Jews with the aid of USA and Britain, dominated the local Arab population and tried to carve out a state and marginalise Arabs in two pockets of West Bank and Gaza.
Thus, Arabs were made as a Stateless-refugees in their own country.
This created a lot of anger and resistance in other neighbouring Arab countries which wanted to restore the status of fellow Arabs in Palestine.

About Six-Day War of 1967:

The Six-Day War, also known as the Arab-Israeli War of 1967, was a conflict that took place between Israel and the Arab nations of Egypt, Syria, and Jordan.
It was triggered by Palestinian guerrilla attacks on Israel from bases in Syria, which escalated tensions between the two parties.
Syria, fearing an impending Israeli invasion, sought support from Egypt.
In response, Egypt ordered the withdrawal of UN peacekeeping forces from the Sinai Peninsula and deployed its troops there.
Additionally, Egypt and Jordan entered into a mutual defence treaty, heightening the atmosphere of confrontation.
Feeling encircled and under the perceived threat of an imminent Arab attack, Israel initiated a pre-emptive strike against the three Arab states on June 5, 1967.
This military action resulted in Israel gaining control of the Sinai Peninsula, Gaza Strip, West Bank of the Jordan River, Old City of Jerusalem, and the Golan Heights.
The status of these occupied territories later became a major point of contention between the conflicting parties.

What was Yom Kippur War?

The Yom Kippur war, also known as the October war or the Ramadan war, marked a pivotal moment in the history of the Arab-Israeli conflict. This conflict, fought from October 6 to 25, 1973, involved Israel on one side and Egypt and Syria on the other.

Causes and Course of war:

1.Israel's Post-1967 Ascendancy:

Following its decisive victory in the Six-Day War of 1967, Israel had emerged as a dominant regional power.
It annexed territories, including the Golan Heights from Syria and the Sinai Peninsula from Egypt, setting the stage for future tensions.

2.Anwar Sadat's Diplomatic Calculus:

Anwar el-Sadat became Egypt's president in 1970.
The country was facing economical-challenges, no longer to sustain continuous conflict with Israel.
Sadat hatched a bold plan to attack Israel, hoping that even an unsuccessful assault would compel Israel to consider peace with Egypt.

In 1972, he took significant diplomatic steps, expelling Soviet advisers from Egypt and establishing diplomatic channels with Washington (Israel's key ally).
A new alliance with Syria was forged, setting the stage for a coordinated attack on Israel.

4.The Outbreak of War on Yom Kippur:

The Yom Kippur war commenced on October 6, 1973 which is a significant date for Judaism.
Arab coalition forces launched surprise attacks on Israeli-occupied territories.
The attack, during the holy Islamic month of Ramadan, further exacerbated Israel's unpreparedness as many of its soldiers were on leave for Yom Kippur.
Consequently, Egypt and Syria initially made substantial gains.

5.The Course of Battle and International Involvement:

Israel eventually rallied its forces and counterattacked.
Fighting intensified primarily in the Golan Heights and the Sinai Peninsula.
U.S. President Richard Nixon issued a global nuclear alert due to heightened geopolitical tensions.

Comparing the Yom Kippur War to the recent Operation Al-Aqsa Flood

Recently, Hamas initiated 'Operation Al-Aqsa Flood.' The surge of violence has been attributed to the longstanding tensions between Israel and the Palestinians, notably stemming from the dispute over the sacred Al-Aqsa Mosque compound.
The episode has drawn comparisons to the Yom Kippur War of 1973, marking one of the deadliest assaults on Israel since that time.
Despite its advanced intelligence and interception systems, Israel was caught off guard by the sudden onslaught by Hamas, echoing the Yom Kippur War, during which Israel also found itself ill-prepared due to many soldiers being on leave for Yom Kippur, the holiest day in Judaism.

Nobel Peace Prize 2023: Narges Mohammadi

Context: Narges Mohammadi, an Iranian activist, won the Nobel Peace Prize for her efforts towards women’s rights and democracy.

About Narges Mohammadi

She has won the Nobel Prize for her fight against the oppression of women in Iran and her fight to promote human rights and freedom for all.
She is the 19^th Woman to win the Nobel Peace Prize and the second Iranian Woman, after Shirin Ebadi (won Nobel Peace Prize in 2003).

About Nobel Peace Prize

It is one of the five Nobel Prizes established by the Alfred Nobel, along with the prizes in Chemistry, Physics, Physiology or Medicine and Literature.
It is awarded by a committee elected by the Norwegian Parliament (Stortinget).
It is awarded for the Outstanding contributions to peace: arms reduction, international cooperation, and organisations contributing to peace, and human rights contributions to peace.
It was first awarded in 1901. It was divided equally between Jean Henry Dunant "for his humanitarian efforts to help wounded soldiers and create international understanding" and Frédéric Passy "for his lifelong work for international peace conferences, diplomacy and arbitration".
Only two recipients have won multiple Prizes: the International Committee of the Red Cross has won three times (1917, 1944, and 1963) and the Office of the United Nations High Commissioner for Refugees has won twice (1954 and 1981).

Legend of Sammakka-Sarakka

Context: Recently, Union Cabinet Ministry, approved a tribal university for Telangana-‘the Sarakka Central Tribal University’. The Central Government announced the establishment of the university as a part of the Andhra Pradesh Reorganisation Act, 2014. The University is to be named after Sammakka-Sarakka, revered by the local tribal community.

Sammakka-Sarakka Jatara:

As per the legends, Sammakka was married to a feudal chief of the Kakatiyas dynasty (ruled over the Warangal region). Sarakka/Saralamma was the daughter of Sammakka.
Kakatiya dynasty ruler, Prataprudra imposed taxes on the Koya tribe and later declared battle on the tribe when the chief was not able to pay the taxes.
- The Sammakka Sarakka Jathara/Medaram Jathara, a biennial festival is celebrated to commemorate this battle of the 13th-century, in which the mother-daughter duo participated against the local rulers in protest against the imposition of taxes.
- Sammakka and Sarakka are worshipped as the protector of Koya tribe.
- The festival shows no Vedic or Brahmanic influence.
- The ritual of the festival includes taking holy dip in Jampanna Vagu (a stream), a tributary of River Godavari.
- From Medaram, the Jathara begins and priests belonging to Koya tribe perform the rituals. Medaram is situated in the Eturnagaram Wildlife Sanctuary, a part of Dandakaranya forest.
- Various tribal and non-tribal communities participate in the festival, from Andhra Pradesh, Madhya Pradesh, Chattishgarh, Odisha, Maharashtra, Karnataka and Jharkhand.
- It is the second largest fair of India, and is often referred to as the Kumbh Mela of the tribals.
- The festival is declared a state festival by the Telangana government.

Norwegian Author Jon Fosse Wins Nobel Prize for Literature 2023

Context: Jon Fosse from Norway, won the Nobel Prize in Literature. His plays are among the most widely staged playwright in the world.

About the news:

The writer is known for his innovative plays and prose, giving “voice to the unsayable”.
His works are written in Norwegian Nynorsk language, covering number of genres- Plays, novels, poetry collections, essays and children’s books.

Major works of Jon Fosse

Jon Fosse made his debut as an author in 1983 with the novel, ‘Red, Black’ (Raudt,Svart), which moves back and forth in time and between perspectives. The novel was emotionally raw broached the theme of suicide.
His works are minimalistic and rely on simple language, delivering messages through rhythm, melody and silence.
Boathouse and Melancholy I and II; Someone is Going to come; And We’ll Never be Parted.
His latest, Septology, is a semiautobiographical work and its third volume was shortlisted for the 2022 International Booker Prize.
In 2022, French Feminist Icon Annie Ernaux was awarded the Nobel Prize in Literature.

About Nobel Prize in Literature:

The Swedish Academy, Stockholm, Sweden awards the Prize.
It is one the Five Nobel Prizes established by the will of Alfred Nobel in 1895.
It is awarded annually, since 1901, to an author from any country in the field of literature, producing the most outstanding work in an idealistic direction.

Rabindranath Tagore was the first Indian, receiving the nation’s first Nobel Prize (in Literature) in 1913 for his collection ‘Gitanjali’ published in London in 1912. He was also the first non-westerner, to receive this prize.

Appointment of Archakas in Agamic temples

Context: The Supreme Court issued an order maintaining the current state of affairs regarding the appointment of archakas (priests) in Agamic temples in Tamil Nadu. An association of archakas, had contested reforms introduced by the government, which were perceived as an attempt to alter the hereditary system of appointing archakas in Agama temples.

More about the news:

The petitioners sought the annulment of the state government's orders, which paved the way for individuals trained in Agama Sastra, regardless of caste and gender, to assume the role of priests.
The petitioners alleged that the state government was illicitly trying to appoint non-believers as archakas, which they argued violated religious rights safeguarded by the Constitution.
- They contended that expertise in the Agamas, which are significant religious practices, could not be acquired through a one-year certificate course offered by the government but required years of rigorous training under knowledgeable Gurus.
- It pointed out that prominent Shaivite and Vaishnavite temples in Tamil Nadu were built according to Agamas and worship therein is as per Agamas.
- It is well settled that a secular Government does not have the power to interfere with essential religious practices, as such a right is well protected under the Constitution of India. Agamas undoubtedly pertains to an essential religious practice, which cannot be tampered with by the Government”.

About ‘Archakas’ and ‘Yajakas’:

The term "Yajaka" finds its origins in the Sanskrit word "yaja," which encompasses the concepts of sacrifice. Those who actively partake in worship or sacrificial rites, along with those who support them, are collectively referred to as "Yajis."
"Yajanam" signifies the act of worship, while "yajamana" denotes the individual who sponsors and hosts the ritual with their patronage.
The practice of yaja dates back to the Vedic era.
The Yajurveda has given sacrificial prayers or formula. It stands as the second most significant Veda after the Rigveda. Anyone who engages in ritualistic worship of God is considered a Yajaka.
An "archaka" is someone who worships an "arca," which signifies an image of God.
In traditional Vaishnavism, an "arca" represents a living incarnation of God in the form of an image. This image may be crafted from various materials such as stone, wood, clay, gemstones, gold, silver, bronze, or alloys, but it is treated as an embodiment of God.
To become an archaka, individuals typically receive initiation or "Deekshai" and undergo sacred rituals, often guided by their Guru or Acharya, who is often their fathers. This initiation occurs at a tender age, typically between five and seven years, and is followed by rigorous Vedic education spanning a minimum of three years.
Subsequently, they undergo further training, lasting three to five years, to perform Poojas (ritual worship) and Homams (sacrificial fire ceremonies). Only after this extensive training do they assume the role of archakas.

Role of Archakas or Yajakas:

In Vaishnavism, an archaka is unequivocally considered an incarnation of Hari (God). This perspective is mirrored in Saivism as well.
Archakas occupy a paramount role in society as they ensure the proper worship of deities in accordance with scriptural guidelines.
By keeping the Deities content, they prevent misfortunes and calamities, fostering peace, prosperity, and the well-being of communities in the towns and villages where temples are located.
Scriptures emphasize that when priests perform worship with pure intentions and utmost sincerity, it brings abundant blessings to all.

Worship in Hinduism:

In Hinduism, devotees have the option to engage in worship of their chosen deities through two distinct approaches: external worship (bahya) involving specific rituals, prayers, and offerings, or internal worship (antah), which relies on mental visualization and spiritual connection.
The practice of mental worship, known as "manasa puja," is often regarded as more potent and profound in its effects. It entails invoking the divine presence within one's consciousness and devotion.
External worship can be performed by a devotee directly, without any intermediary, or indirectly with the guidance and assistance of a trained priest.
Traditionally, the responsibility of conducting worship ceremonies in Hindu temples falls upon individuals known as priests. These priests go by different titles such as "archakas" and "yajakas," depending on their specific roles and responsibilities within the temple.
In Vaishnava temples, the participation of a priest is typically indispensable for the worship of deities. The intricate rituals and customs involved in Vaishnava worship necessitate the expertise of a trained priest to ensure their proper execution.
However, in Saiva temples, devotees have more flexibility. They can choose to worship the deity directly, engaging in rituals and prayers without the need for a priest's involvement, or they may opt to receive guidance and assistance from a temple priest, depending on their personal preferences and beliefs.

Agamas and Tantras:

The Agamas are a compilation of diverse Tantric texts and scriptures from various Hindu schools. The term "Agama" translates to tradition or passed-down knowledge.
The term "Agama" signifies "that which has come to us," reflecting its transmission across generations, and "Tantra" means "that which protects with detail."
The Agamic and Tantric texts fall into three primary categories: Vaishnava Agamas, Saiva Agamas, and Sakta Tantras, though this classification is not exhaustive. Vaishnava and Saiva texts are typically called Agamas, while Tantra is often associated with Sakta texts. However, technically, Tantra is an integral part of Agama, and these terms are often used interchangeably.
These Agama texts encompass a wide range of subjects, including cosmology, philosophy, meditation techniques, yoga, mantras, temple construction and deity worship.
They are available in both Tamil and Sanskrit languages.
Although Agamic traditions are often associated with Tantrism, the term "Tantra" specifically refers to Shakta Agamas.
The Agama literature is extensive, comprising 28 Shaiva Agamas, 64 Shakta Agamas (also known as Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), along with numerous Upa-Agamas.
The origin and chronology of Agamas remain uncertain, with some possibly of Vedic origin and others not. While some scholars suggest they date back to over 1100 BCE, epigraphical and archaeological evidence indicates their existence during the Pallava dynasty era in the middle of the 1st millennium CE.
It's important to note that Hindu Agama texts contain passages challenging the authority of the Vedas while asserting that they reveal the Vedas' true essence.
Additionally, the Agamic literary genre can also be found in Sramaṇic traditions such as Buddhism and Jainism.
The Agamas outline three essential requirements for a place of pilgrimage:
- Sthala (temple location),
- Tirtha (temple water tank), and
- Murti (deity image)

They provide detailed rules for Silpa, the art of sculpture, including quality standards for temple locations, types of images, materials, dimensions, proportions, air circulation, and lighting within the temple complex.
Daily worship rituals at temples follow Agama-set rules.

Agamas and Tantras are profound sources of wisdom that enrich and guide various aspects of Hindu spiritual and cultural life.

Bhagat Singh’s Vasudhaiva Kutumbakam

Context: On the occasion of Bhagat Singh's birth anniversary on September 28th, it is pertinent to delve into his perspective on the theme of India's G20 presidency, "Vasudhaiva Kutumbakam." This theme reflects the idea that the world is one family, and it carries significant relevance in the context of India's global leadership role within the G20.

More about the news:

The success of India in garnering consensus in the joint declaration of the G20 was seen as a pivotal moment in the country's ascendancy on the global stage.
Prime Minister Narendra Modi celebrated this achievement, emphasizing that India's vision was not merely a slogan but a comprehensive philosophy deeply rooted in its cultural heritage.
He highlighted that the world was taking note of India's human-centric model of development, one that prioritizes inclusivity both domestically and internationally.
The G20 declaration explicitly expressed concern about religious hatred and called for an end to the trust deficit, advocating for an era of cooperation.

Bhagat Singh's views on the concept of ‘Vasudhaiva Kutumbakam’:

In his early years, Bhagat Singh was captivated by the concept of Vasudhaiva Kutumbakam, envisioning a world united as one family bound by love and mutual respect.

His essay 'Vishwa Prem,' published in the Hindi weekly ‘Matwala’ in 1924, reflects his contemplation on the social and political hurdles obstructing the realization of this dream.
Bhagat Singh posed a thought-provoking question and grappled with various complex issues, including communalism, hatred, violence, oppression, poverty, untouchability, and casteism.

He highlighted the disturbing reality that mere religious affiliation had become a sufficient reason for enmity between religious groups.
Bhagat Singh firmly advocated for the elimination of divisive elements, such as the distinction between the touchable and untouchable communities.
In his influential essay 'Why I am an Atheist,' Bhagat Singh showcased his rational and critical thinking.

He suspected that some self-proclaimed social reformers held superficial political stances.
He didn't hesitate to criticise prominent figures like Madan Mohan Malviya, questioning their sincerity in eradicating untouchability.
He asked whether those who loudly proclaimed universal brotherhood genuinely aimed to bring about such a transformation.

About Bhagat Singh:

Bhagat Singh, a prominent figure in India's struggle for independence, played a crucial role in the fight against British colonial rule. His early life, evolution as a revolutionary, and lasting legacy are all integral parts of his story.

Bhagat Singh's Birth and Education:

Born on September 28, 1907, in Lyallpur, which is now in Pakistan, Bhagat Singh's upbringing was steeped in the atmosphere of patriotic fervour.
He received his education at the Dayanand Anglo Vedic High School and National College in Lahore.
These institutions were closely associated with Arya Samaj and the freedom movement, exposing Bhagat Singh to the ideals of Indian independence from a young age.

Family Influence on His Ideals:

Bhagat Singh's family played a pivotal role in shaping his political consciousness.
His father and uncle, Ajit Singh, were actively involved in progressive politics, participating in significant events like the Canal Colonization Bill agitation in 1907 and the Ghadar Movement of 1914–1915.

Entry into National College and Ideological Shift:

In 1923, Bhagat Singh enrolled at the National College in Lahore, which had been established as a response to Mahatma Gandhi's non-cooperation movement.
Gandhi had urged Indian students to boycott educational institutions subsidized by the British government.
Bhagat Singh's journey into the freedom movement began to take a more radical turn during this time.

Bhagat Singh's contributions to the Freedom Movement:

Initial Support for Non-Cooperation:

Initially, Bhagat Singh aligned himself with Mahatma Gandhi and the Non-Cooperation Movement.
However, his perspective shifted when Gandhi withdrew the movement following the Chauri Chaura incident.
This incident led Bhagat Singh to embrace revolutionary nationalism as a means to achieve India's independence.

Influence of Tragic Events:

Tragic events such as the Jallianwala Bagh massacre in 1919 and the violence against unarmed Akali protestors at Nankana Sahib in 1921 deeply affected Bhagat Singh's worldview, fuelling his determination to free India from British rule.

Association with Revolutionary Groups:

In 1924, Bhagat Singh became a member of the Hindustan Republican Association, founded by Sachindranath Sanyal.
He formed a close bond with Chandra Shekhar Azad, the main organizer of the association.
Bhagat Singh's commitment to the cause led him to establish the Naujawan Bharat Sabha in 1926, aiming to mobilize peasants and workers against British rule.

Role in "Kirti" and HSRA:

Bhagat Singh also contributed to the monthly magazine "Kirti" published by the 'Workers and Peasants Party.' For a year, he served on the editorial board of "Kirti."
In 1928, he, along with Sukhdev, Chandrashekhar Azad, and others, founded the Hindustan Socialist Republican Association (HSRA).

Bhagat Singh's Revolutionary Activities:

Shift Towards Armed Revolution:

Bhagat Singh's association with HSRA introduced him to the philosophy of armed revolution.
His commitment to the cause led to his arrest in 1927, initially for his association with the Kakori Case and an article published under the pseudonym Vidrohi.

Involvement in the Saunders Case:

The tragic death of Lala Lajpat Rai during a protest against the Simon Commission in 1928 marked a turning point.
In an unfortunate case of mistaken identity, Bhagat Singh and his associates assassinated J.P. Saunders, leading to the Lahore Conspiracy Case.

Central Assembly Bombing:

In 1929, Bhagat Singh and Batukeshwar Dutt threw a bomb in the Central Assembly at Delhi, accompanied by pro-revolutionary slogans.
Their intention was not to cause harm but to make the ‘deaf hear’. Both were arrested without resistance, using the trial as a platform for their revolutionary message.

The Trial and Death of Bhagat Singh:

Hunger Strike for Political Prisoners:

During their trial in 1929, Bhagat Singh and his comrades initiated a hunger strike in Lahore prison to demand better conditions for political prisoners.
Their strike garnered widespread support from leaders, including Jawaharlal Nehru.

Sentencing and Execution:

Despite widespread appeals, Bhagat Singh, Sukhdev, and Rajguru were sentenced to death.
The execution was carried out on March 23, 1931, a day ahead of the scheduled date, at Lahore Jail.
March 23 is observed as Martyrs' Day, paying tribute to him and fellow freedom fighters.

Individual Heroism vs. Mass Movement

Bhagat Singh initially believed in individual heroism but later realized the need for a broad-based mass movement to effectively challenge the British Empire.

Renowned quotes by Bhagat Singh:

Bombs and pistols do not make a revolution. The sword of revolution is sharpened on the whetting stone of ideas.
But mere faith and blind faith is dangerous: it dulls the brain and makes a man reactionary.
Revolution is an inalienable right of mankind. Freedom is an imperishable birthright of all. Labour is the real sustainer of society.

Works of Bhagat Singh: ‘Why I Am an Atheist’; ‘Ideas on freedom, liberty and revolution: Jail notes of a revolutionary’; ‘Ideas of a Nation’; ‘To Young Political Workers.